299.15 

i  148 


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UNIVERSITY    OF    ILLINOIS    LIBRARY    AT    URBANA-CHAMPAIGN 


Mfl[J  16 


DEC    51^77 
DEI 


' 


978 


The  Seven  Valleys 


REVEALED 

h 

BAHA'U'LLAH 


AT  BAGHDAD,  IN  ANSWER  TO  QUESTIONS 

ASKED  BY  SHEIK  ABDUR  RAHMAN, 

A  GREAT  MOHAMMEDAN 

MYSTIC  SUFI 
'  LEADER. 


TRANSLATED 

ft; 

ALI  KULI  KHAN, 

(ISH'TE-AL,  EBN-KALANTER.) 
BOSTON,  MASS.,  U.  S.  A. 


PUBLISHED   BY 

BAHAI   PUBLISHING  SOCIETY 
CHICAGO,  ILL.,  U.  S.  A. 


y T, 


In  the  Name  of  God,  the  Compassionate, 
the  Merciful! 

Praise  be  unto  God,  who  caused  ex- 
istence to  appear  from  non-existence, 
inscribed  the  mysteries  of  Pre-existence 
on  the  tablet  of  man,  and  taught  him  the 
explanation  of  that  which  he  knoweth  not; 
made  him  a  manifest  book  to  such  as  be- 
lieved and  obeyed,  enabled  him  to  wit- 
ness the  creation  of  all  things  during  this 
gloomy,  disastrous  age,  and  caused  him 
to  give  utterance  on  the  apex  of  im- 
mortality to  a  wonderful  melody  in 
the  "Most  Excellent  Temple"  (/.  <?.,  the 
Manifestation  of  God) ;  so  that  every  one 
may  testify  in  himself  (/.  e.y  in  man),  by 
himself,  in  the  seat  of  the  manifestation 
of  his  Lord,  that — "verily,  there  is  no 
God  save  Him";  and  that  all  may 
thereby  reach  the  summit  of  truth,  until 
no  one  shall  behold  anything  what- 
soever, but  that  he  may  see  God 
therein. 

And  I  bless  and  salute  the  First  Sea, 
branched  out  from  the  sea  of  the  Divine 


Essence,  the  First  Morn  dawned  forth 
from  the  horizon  of  Unity,  the  First 
Sun  risen  in  the  heaven  of  Eternity,  the 
First  Fire  ignited  from  the  lamp  of  pre- 
existence  in  the  niche  of  Oneness;  the 
one  who  is  Ahmad  in  the  kingdom  of 
the  worlds,  is  Mohammed  in  the  con- 
course of  the  Chosen,  and  is  Mahmood 
(/'.  e.y  praised  one)  in  the  realm  of  the 
Sincere  Ones.  "By  whichsoever  name  ye 
invoke  Him,  it  is  (the  same);  for  He 
hath  Names"  in  the  hearts  of  the  know- 
ing! Abundant,  everlasting  and  eternal 
peace  be  on  his  household  and  com- 
panions! 

After  these  premises,  We  have  heard 
that  which  the  nightingale  of  knowl- 
edge warbled  on  the  twigs  of  the  Sadrat 
of  thy  soul;  and  We  have  learned  what 
the  dove  of  assurance  sang  upon  the 
branches  of  the  tree  of  thy  heart.  It 
was  as  if  I  discovered  sweet  fragrances 
from  the  garment  of  thy  love,  and  real- 
ized thy  whole  meeting,  by  perusing  thy 
letter. 

And,  since  I  read  thy  allusions  to  thy 
death  in  God  and  thy  life  through  Him, 


and  thy  love  for  the  beloved  of  God,  for 
the  manifestations  of  his  names  and 
dawning-places  of  his  attributes,  I, 
therefore,  mention  unto  thee  holy,  bril- 
liant allusions,  from  the  stations  of 
Glory;  so  that  they  may  attract  thee  unto 
the  court  of  holiness,  nearness,  and 
beauty,  and  draw  thee  unto  a  state 
wherein  thou  shaltsee  naught  in  existence 
but  the  countenance  of  His  Highness, 
thy  Beloved  One,  and  shalt  not  behold 
the  creatures  except  as  in  the  day  where- 
in no  one  had  any  mention!  That  is  the 
station  of  which  the  nightingale  of  Unity 
hath  sung  in  the  garden  of  "Ghotheyeh" 
(the  name  of  a  sermon  by  Ali),  viz: 
"And  there  shall  appear  upon  the  tablet 
of  thy  heart,  the  traces  of  the  subtle 
mysteries  of — cfear  God  and  God  will 
instruct  you;'  and  the  bird  of  thy  soul 
shall  remember  the  enclosure  of  pre- 
existence,  and  shall  soar  on  wings  of 
longing  in  the  open  of — 'walk  in  the 
paths  of  thy  Lord  with  submissiveness,' 
and  partake  of  the  fruits  of  harmony  in 
the  gardens  of — cthen  eat  of  every 
fruit/  " 


By  my  life,  O  friend,  wert  thou  to 
taste  these  fruits  from  the  verdure  of 
these  hyacinths  which  are  planted  in  the 
grounds  of  knowledge,  near  the  mani- 
festation of  the  lights  of  the  Essence  in 
the  mirrors  of  Names  and  Attributes, 
yearning  will  take  the  reins  of  patience 
and  fortitude  from  thy  grasp,  thy  soul 
will  stir  through  the  flashes  of  lights, 
will  uplift  thee  out  of  the  earthly  abode 
unto  the  original,  divine  abode  in  the 
centre  of  significances;  and  will  cause 
thee  to  ascend  unto  such  a  state  that 
thou  wilt  fly  away  in  the  air  just  as  thou 
wouldst  walk  on  the  earth,  and  run  on 
the  water  even  as  thou  wouldst  on  the 
ground.  May  it  do  good  unto  me, 
unto  thee,  unto  whomsoever  may  as- 
cend to  the  heaven  of  knowledge,  and 
to  him  whose  heart  is  fascinated  by  the 
zephyr  of  assurance  wafting  upon  the 
garden  of  his  innate  heart,  from  the 
Sheba  of  the  Merciful! 

Peace  be  unto  those  who  follow 
Guidance! 

Finis. 


After  these  premises,  the  stages  of 
the  journey  of  travelers  from  the  earthly 
dwelling  to  the  Divine  Home  have 
been  designated  to  be  seven;  some  have 
spoken  of  these  as  "Seven  Valleys," 
and  others  as  "Seven  Cities."  And 
they  have  said:  "Not  until  the  trav- 
eler migrates  from  self  and  accomplishes 
these  journeys,  will  he  arrive  at  the 
sea  of  nearness  and  union,  or  taste  of 
the  peerless  Wine."  The  first  is 

THE  VALLEY  OF  SEARCH. 
The    steed    upon    which    to    journey 
through  this  valley  is  Patience. 

In  this  journey,  the  traveler  will 
reach  no  destination  without  patience, 
nor  will  he  attain  to  his  aim.  He  must 
never  become  dejected.  Were  he  to 
endeavor  for  a  hundred  thousand  years 
and  see  not  the  beauty  of  the  Friend, 
he  must  not  be  downhearted;  for  those 
who  strive  after  the  Ka'aba  of — "for 
Us,"  will  be  rejoiced  at  the  glad  tidings 
of — "We  will  assuredly  direct  them 
into  our  ways.  "  *  And  they,  in  their 

*"  Those  who  strive  strenuously  for  us,  we  will 
assuredly  direct  them  into  our  ways" — Koran. 


search,  have  girt  up  the  loins  of  service 
with  the  utmost  firmness,  and,  at  every 
instant,  they  travel  from  the  seat  of 
heedlessness  to  the  contingent  world  of 
search.  No  chain  can  withhold  them 
and  no  advice  can  debar  them! 

It  is  conditional  upon  these  servants 
to  purify  their  hearts — which  are  the 
source  of  the  Divine  Treasury — from 
every  blemish,  to  turn  away  from  blind 
imitation  which  is  a  trace  of  forefathers 
and  ancestors;  and  to  close  the  doors  of 
friendship  and  of  enmity  with  all  the  peo- 
ple of  the  earth.  In  this  journey  the 
seeker  reaches  such  a  station  that  he 
finds  all  the  existent  beings  bewildered 
in  search  of  the  Friend.  Many  a  Jacob 
he  sees  wandering  in  quest  of  Joseph. 
A  world  of  friends  he  beholds,  who  are 
running  in  search  of  the  desired,  one, 
and  a  universe  of  lovers  he  finds,  who 
are  journeying  after  the  beloved  one. 
At  every  moment,  he  perceives  a  new 
matter,  and  at  every  hour  he  becomes 
informed  of  a  mystery;  for  he  has  lifted 
his  heart  from  both  worlds  and  intended 
(to  attain)  the  Ka'aba*  of  the  Beloved. 

8 


At  every  step,  the  assistance  of  the 
Invisible  surrounds  him,  and  the  ardor 
of  his  search  increases! 

Search  should  be  measured  by  the 
deed  of  the  Majnoon*  of  love.  It  is  re- 
lated that  one  day  Majnoon  was  seen 
sifting  the  dust  and  shedding  tears. 
They  said:  "What  art  thou  doing?" 
He  said:  "I  am  searching  for  Laila." 
They  said:  "Woe  unto  thee!  Laila  is 
from  the  pure  spirit,  and  thou  art  seek- 
ing her  in  the  earth!"  He  said:  "I 
exert  myself  in  her  search  everywhere; 
perchance  I  may  find  her  somewhere." 

Indeed,  although  seeking  the  Lord 
of  Lords  in  the  dust  is  contemptible  to 
the  wise,  yet  it  is  evidence  of  utmost 
endeavor  and  search.  "Whoso  seeks 
with  diligence  shall  surely  find." 

A  sincere  seeker  finds  naught  save 
union  with  the  desired  one,  and  a  lover 


*Lit. — "insane."  Majnoon  is  the  title  of  a  cele- 
brated lover  belonging  to  the  old  Arabian  nomadic 
tribes.  His  object  was  Laila,  the  daughter  of  an 
Arab  prince.  The  story  is  symbolical  of  pure,  hu- 
man love  in  its  highest  degree,  and  has  been  the 
theme  of  many  Persian  poets.  Nizami's  poem  on 
this  love  story  is  the  masterpiece  and  greatest  of  all. 


has  no  aim  but  to  attain  to  the  beloved. 
A  seeker  cannot  obtain  this  (spirit  of) 
search,  except  by  the  sacrifice  of  all  that 
exists;  that  is,  he  must  annihilate  all 
that  he  has  seen,  heard  or  understood, 
with  the  negation,  "no,"  so  that  he  may 
reach  the  city  of  the  Spirit,  which  is  the 
city  of  "but."  * 

An  effort  is  needed  that  we  may  ex- 
exert  ourselves  in  search  for  Him,  and 
an  endeavor  that  we  may  taste  of  the 
honey  of  union  with  Him.  If  we  drink 
of  this  cup,  we  will  forget  the  whole 
world! 

In  this  journey,  the  traveler  sits  on 
every  soil  and  dwells  in  every  land,  and 
seeks  the  beauty  of  the  Friend  in  every 
face.  He  searches  for  the  Beloved  One 
in  every  country;  he  joins  every  multi- 
tude and  associates  with  every  head; 
perchance,  he  may  discover  the  mystery 
of  the  Beloved  One  in  some  head,  or 
behold  the  beauty  of  the  Desired  One 
in  some  visage. 

*  "There  is  no  God  but  God,"  is  the  formula  of 
faith  in  the  Divine  Unity.  "There  is  no  God,  is 
denial  and  negation,  while  "but  God"  is  faith  and 
affirmation. 


10 


If,  through  the  assistance  of  God,  he 
find,  in  this  journey,  a  trace  of  the 
Traceless  Friend  and  inhale  the  smell  of 
the  lost  Joseph  from  the  Harbinger  of 
Oneness,  he  will  immediately  step  into 

THE  VALLEY  OF  LOVE 

and  become  melted  with  the  fire  of 
love.  In  this  city  (or  valley)  the  heav- 
en of  attraction  is  lifted  up,  the  world- 
illuminating  sun  of  longing  dawns  forth 
and  the  fire  of  love  becomes  ablaze. 
And  when  the  fire  of  love  is  become 
ablaze,  the  harvest  of  reason  will  be 
wholly  consumed. 

At  this  time,  the  traveler  is  uncon- 
scious, both  of  himself  and  of  aught  else 
save  himself.  He  knows  neither  knowl- 
edge nor  ignorance,  neither  doubt  nor 
certainty;  neither  does  he  recognize 
the  morn  of  guidance,  nor  the  eve  of 
error.  He  avoids  both  infidelity  and 
faith,  and  deadly  poison  is  agreeable  to 
him.  Thus  it  is  said  by  Attar:*  "(Leave) 
infidelity  to  the  infidel  and  faith  to  the 

*0ne  of  the  great,  inspired  Sufi   leaders,  poets  and 
philosophers  of  the  middle  ages  of  Islam. 


II 


faithful;  a  single  particle  of  pain  (in  thy 
love)  is  enough  for  the  heart  of  Attar." 

The  steed  of  this  valley  is  Pain;  and 
without  pain  this  journey  will  never  be 
accomplished.  In  this  stage  the  lover 
has  no  thought  but  of  the  Beloved  One, 
and  seeks  no  shelter  but  the  Desired 
One.  At  every  moment  he  freely  gives 
a  hundred  lives  in  the  path  of  the  Be- 
loved, and  at  every  step  he  throws  a 
thousand  heads  at  the  feet  of  the  Friend. 

O  my  brother!  Not  until  thou  en- 
terest  the  Egypt  of  the  Spirit,  wilt  thou 
attain  to  the  Joseph  of  the  beauty  of 
the  Friend;  not  until  thou,  like  Jacob, 
give  up  thine  outward  eye,  wilt  thou 
open  thine  inward  eye;  and  not  until 
thou  art  ablaze  with  the  fire  of  love, 
wilt  thou  associate  with  the  Friend  of 
Ecstasy !  A  lover  fears  nothing,  and  no 
loss  can  do  him  harm.  Thou  wilt  see 
him  cool  in  fire,  and  find  him  dry  even 
in  the  sea.  "The  sign  of  a  lover  is  to 
be  cool  even  in  the  fire  of  hell;  and  the 
token  of  a  knower  (of  divine  secrets)  is 
to  be  dry  even  in  the  sea!" 

Love  accepts  not  any  existence,  nor 


12 


wishes  any  life.  He  finds  life  in  death 
and  glory  in  shame.  Much  wit  is 
needed  to  make  one  worthy  of  the  ardor 
of  love;  and  many  a  head  is  required  to 
be  fit  for  the  noose  of  the  Friend. 
Blessed  is  the  neck  which  falleth  into 
His  noose,  and  happy  is  the  head  which 
is  dropped  on  the  dust  in  the  path  of 
His  love! 

Therefore,  O  friend!  be  alien  to  the 
self,  that  thou  may'st  find  thy  way  to 
the  Incomparable  One;  abandon  the 
mortal  earth  that  thou  mayst  take  resi- 
dence in  the  Divine  Nest.  Nothing- 
ness is  needed  until  thou  mayst  kindle 
the  fire  of  existence  and  become  accept- 
able in  the  path  of  love.  "Love  does 
not  accept  a  soul  alive  (to  material 
things);  a  falcon  preys  not  on  a  dead 
mouse!" 

At  every  moment  Love  consumes  a 
world,  and  in  whatever  land  he  hoists 
his  banner,  he  makes  it  desolate.  Ex- 
istence has  no  being  in  his  realm  and 
men  of  reason  have  no  foot-hold  in  his 
dominion.  The  whale  of  love  swallows 
up  the  erudite  in  reason  and  destroys 

'3 


the  prudent  in  knowledge.  It  quaffs 
the  "Seven  Seas"  and  yet  the  thirst  of 
its  heart  is  not  allayed,  and  still  it  says : 
"Is  there  yet  any  more?"  It  becomes 
alien  to  self  and  shuns  all  that  is  in  the 
world.  "Love  is  alien  to  both  worlds; 
in  him  are  involved  two-and-seventy 
insanities!"  A  hundred  thousand  op- 
pressed ones  are  entangled  in  his  noose 
and  a  hundred  thousand  sages  are 
pierced  by  his  arrow.  Whatever  redness 
thou  beholdest  in  the  world,  know  the 
same  to  be  from  his  wrath;  and  what- 
ever paleness  thou  seest  in  cheeks — 
account  the  same  to  be  from  his  poison. 
He  confers  no  remedy  but  death,  and 
he  steps  only  in  the  valley  of  nothing- 
ness; but  to  the  palate  of  the  lover  his 
poison  is  more  agreeable  than  honey, 
and  to  the  eye  of  the  seeker  his  death  is 
more  beloved  than  a  hundred  thousand 
lives ! 

Therefore,  the  veils  of  the  satanic 
ego  must  needs  be  consumed  with  the 
fire  of  love,  so  that  the  spirit  may 
become  clean  and  purified  for  com- 


prehending  the  grades  of  the  Lord  of: 
"but  for  thee."* 

"  Kindle  thou  a  fire  of  love  and  con- 
sume all  possessions  (or  self);  then  lift 
thy  foot  and  step  into  the  mountain  of 
the  lovers."** 

If,  by  the  assistance  of  the  Creator, 
the  lover  is  released  in  safety  from 
the  claws  of  the  falcon  of  love,  he 
will  then  arrive  at  the  realm  of 

(THE  VALLEY  OF  DIVINE) 
KNOWLEDGE. 

He  will  be  led  from  doubt  to  certainty 
and  directed  from  the  darkness  of  the 
error  of  wordly  desire  to  the  light  of 
guidance  of  piety.  His  inner  eye  will 
be  opened,  and  he  will  engage  in  close 
communion  with  his  Beloved.  He  will 
open  the  portal  of  truth  and  devotion 
and  close  the  doors  of  superficiality.  In 
this  state  he  will  yield  to  the  Divine 
Decree,  will  see  war  as  peace,  find  the 

*A  tradition,  relating  the  words  of  God  to  the 
prophet:  "But  for  thee,  I  would  not  have  created 
the  spheres  1" 

**Verse  quoted  by  Baha'u'llah  from  one  of  his 
own  odes. 


significances  of  life  in  death,  perceive 
the  mysteries  of  the  "other  world"  in 
the  regions  of  creation  and  in  the  souls 
of  the  servants  (/.  e .,  creatures)  with  the 
outward  and  inward  eye;  and,  with  a 
spiritual  heart,  he  will  behold  the  Eternal 
Wisdom  in  the  infinite  manifestations  of 
God.  In  an  ocean  he  will  see  a  drop, 
and  in  a  drop  he  will  detect  the  myster- 
ies of  an  ocean!  "The  core  of  whatever 
mote  thou  mayest  split,  therein  thou 
wilt  find  a  sun." 

In  this  valley,through  absolute  vision, 
a  traveler  does  not  see  in  God's  creation 
any  difference  or  contradiction;  and  at 
every  moment  he  will  say:  "Thou  canst 
not  see,  in  the  creation  of  the  Most 
Merciful  One,  any  difference.  Turn 
thou  thine  eyes  whether  thou  can  see 
any  flaws!"  (Koran).  He  will  see  justice 
in  injustice  and  witness  grace  in  justice; 
he  will  find  many  a  knowledge  concealed 
in  ignorance  and  realize  a  hundred 
thousand  wisdoms,  manifest  and  evident, 
in  knowledges.  He  will  break  the  cage 
of  body  and  desire,  and  be  attached  to 
the  spirit  of  the  people  of  immortality. 

16 


He  will  ascend  on  ideal  ladders  and 
hasten  to  the  heaven  of  Significances. 
He  will  abide  in  the  ark  of — "We  will 
surely  show  them  Our  signs  in  the  re- 
gions (of  the  earth),  and  in  themselves" 
(Koran),  and  sail  on  the  sea  of — "until 
it  becomes  manifest  unto  them  that, 
verily  (this  Book)  is  true"  (Koran). 

If  he  experiences  any  oppression  he 
will  endure  it  with  patience,  and  if  he 
sees  any  wrath  he  will  show  forth 
affection. 

It  is  related  that  a  lover  was  suffer- 
ing for  years  in  separation  from  his  be- 
jfoved  and  burning  in  the  fire  of  absence 
from  her.  By  the  overwhelming  strength 
of  love  his  breast  was  void  of  patience 
and  his  body  would  fain  shun  the  soul. 
He  accounted  life  in  separation  as  a 
sham  and  suffered  intense  burning  on 
account  of  the  world.  Many  were  the 
days  he  found  no  rest  in  separation 
from  her,  and  the  nights  that  he  slept 
not  through  grief  for  her.  Through  the 
languor  of  body  he  had  become  as  a 
sigh,  and  by  the  heart's  pain  he  was  (in 
lament)  as  a  woe.  He  would  freely 

17 


give  a  thousand  lives  for  a  single 
draught  of  her  nearness,  and  yet  this 
were  not  feasible!  Physicians  despaired 
of  healing  him,  and  companions  kept  far 
from  his  fellowship.  Yea,  physicians 
know  no  healing  for  the  one  diseased  of 
love,  except  the  favor  of  the  beloved  one 
come  to  his  succor! 

At  length,  the  tree  of  his  hope 
brought  the  fruit  of  despair,  and  the  fire 
of  his  expectancy  was  quenched;  until, 
one  night,  he  was  wearied  of  life  and 
abandoned  home  for  the  streets.  Sud- 
denly a  patrol  pursued  him.  He  was 
urging  on  at  the  front  while  the  patrol 
sped  in  his  chase.  Finally,  the  patrols 
formed  into  a  gathering  and  barred  the 
way  of  flight  to  that  afflicted  one.  He, 
helpless,  groaned  with  all  his  heart  and 
ran  hither  and  thither,  soliloquizing  in 
these  words:  "This  patrol  is  my  angel 
of  death,  for  he  is  seeking  after  me  in 
such  haste.  Or,  is  he  a  tyrant  of  coun- 
tries who  is  intent  on  oppressing  men!" 
Thus,  that  one,  pierced  with  the  arrow 
of  love,  was  running  with  the  feet  and 
lamenting  in  heart,  until  he  reached  the 

18 


wall  of  a  garden  and  climbed  it  with  a 
thousand  difficulties  and  afflictions,  for 
it  was  found  to  be  a  very  lofty  wall. 
Then,  regardless  of  his  life,  he  threw 
himself  down  into  the  garden.  But 
behold,  there  he  found  his  beloved,  with 
a  light  in  her  hand,  searching  for  a 
ring  she  had  lost!  When  that  heart- 
surrendered  lover  saw  his  heart-ravishing 
beloved-one,  he  heaved  a  sigh  and 
stretched  forth  his  hands  in  prayer:  "O 
God!  bestow  honor  on  this  patrol,  bless 
him  with  wealth,  and  preserve  him ;  for 
this  patrol  was  Gabriel,  who  became  the 
guide  of  this  infirm  one.  He  was  a 
Seraph  who  imparted  life  to  this  humble 
one!" 

All  that  he  said  was  indeed  right,  for 
it  was  seen  how  this  wicked  injustice  of 
the  patrol  was  pregnant  with  many  a 
justice,  and  concealed  many  a  mercy 
within  veils!  By  one  blow  of  violence 
he  caused  the  one  athirst  in  the  desert 
of  love  to  reach  the  sea  of  the  beloved, 
and  illumined  the  darkness  of  separation 
with  the  light  of  meeting!  He  placed 
a  remote  one  in  the  garden  of  nearness, 

19 


and  led  an  infirm  one  to  the  physician 
of  the  heart! 

Now,  could  that  lover  foresee  the  end, 
he  would  in  the  beginning  show  mercy 
to  the  patrol  and  pray  for  him,  and  he 
would  see  that  injustice  as  justice.  Since 
he  was  veiled  from  seeing  the  end,  he 
raised  his  voice  in  lamentation  in  the 
beginning,  and  loosened  his  tongue  in 
complaint.  But,  as  the  travelers  of  the 
Garden  of  Knowledge  see  the  end  from 
the  beginning,  they  therefore  find  peace 
in  war  and  reconciliation  in  estrange- 
ment! 

This  is  the  condition  of  the  people 
of  this  valley.  But  the  people  of  the 
valley  beyond  this  see  the  beginning 
and  the  end  as  one;  nay,  rather,  they  see 
no  beginning  and  no  end — "Without 
beginning,  without  end."  Nay,  the 
denizens  of  the  City  of  Immortality,  who 
abide  in  the  Verdant  Garden,  see  not 
even" Without  beginning,  without  end;" 
they  shun  all  beginnings,  and  wage  war 
on  all  ends!  For  they  have  traveled 
through  the  worlds  of  Names,  and  passed 
over  the  worlds  of  Attributes  with  the 


20 


swiftness  of  lightning.  As  it  is  said:  "A 
perfect  realization  of c  Divine  Unity'  is 
to  strip  it  from  all  attributes."  And  they 
have  taken  residence  under  the  shadow 
of  the  (Divine)  Essence.  Hence,  in  this 
connection,  Khaji  Abd' Allah* — may 
God  sanctify  his  excellent  innate  heart! — 
has  set  forth  a  subtle  point  and  consum- 
mate word  in  his  interpretation  of  the 
verse, "  Direct  us  in  the  Right  Way" 
(Koran).  And  it  is  this:  Point  unto 
us  the  right  way,  that  is — bless  us  with 
Love,  Thine  Essence;  so  that, becoming 
free  from  all  regard  for  ourselves  and 
for  ail  else  save  Thee,  we  may  be  wholly 
captivated  by  Thee,  so  as  to  know  none 
but  Thee,  to  see  naught  save  Thee,  to 
think  of  naught  beside  Thee! 

Nay,  they  pass  even  beyond  this 
station,  as  it  is  said:  "Love  is  a  screen 
between  the  lover  and  the  Beloved." 

To  say  more  than  this  I  have  not 
permission.  At  this  time,  the  Morn  of 

*A  high,  mystic  Sufi  leader  of  the  house  of  Ansar, 
in  the  middle  ages  of  Islam.  His  tomb  is  situated  in 
Herat  (Afghanistan).  "Ansar"  literally  means  "help- 
ers"— hence,  a  term  denominating  those  people  of 
Medina  who  first  believed  in  Mohammed. 


21 


Knowledge  hath  dawned,  and  the  Jamps 
of  traveling  and  wayfaring  are  put  out.* 
"The  mind  of  Moses,  with  all  his  light 
and  genius,  became  veiled  therefrom 
(/.  e.y  from  seeing  God);  now,  be  thou 
warned  not  to  fly  without  wings!" 

If  thou  art  a  man  of  prayer  and  sup- 
plication, fly  on  the  wings  of  saintly 
effort,  so  that  thou  may'st  see  the 
mysteries  of  the  Friend,  and  attain  to 
the  lights  of  the  Beloved.  "We  are 
God's  and  unto-  Him  shall  we  surely 
return." 

After  journeying  through  the  Valley 
of  Knowledge,  which  is  the  last  station 
of  limitation,  the  traveler  reaches  the 
first  stage  of 

(THE  VALLEY  OF  DIVINE)  UNITY. 

He  drinks  from  the  Cup  of  Abstraction 
and  gazes  on  the  Manifestations  of 

*Traveling  and  wayfaring  after  Truth,  under  the 
direction  of  the  Sufi  leaders,  are  of  the  characteristics 
of  mystic  Sufis.  These  leaders,  Sufis  call  "lights" 
whereby  to  find  the  Truth.  But  the  appearance  of 
the  Manifestations  of  God  Is  that  of  the  Sun  of  Truth 
itself.  Hence,  it  is  said  by  Ali :  "Quench  the  light 
(lamp)  when  the  Sun  hath  already  dawned."  Here 
Baha'u'llah  teaches  that  in  these  days  men  must  depend 
on  the  Sun  of  Truth  which  has  become  manifest. 


22 


Singleness.  At  this  station  he  rends 
asunder  the  veils  of  plurality,  flies  away 
from  the  worlds  of  lust,  and  ascends  to 
the  Heaven  of  Oneness.  He  hears 
with  Divine  ears,  and  beholds  the 
mysteries  of  the  Creation  of  the  Eternal 
One,  with  Godlike  eyes.  He  steps  into 
the  retreat  of  the  Friend,  and  becomes 
an  intimate  in  the  pavilion  of  the 
Beloved.  He  stretches  forth  the  hand 
of  the  True  One  from  the  bosom  of 
Omnipotence,  and  shows  forth  the 
mysteries  of  Power.  He  sees  no  com- 
mendation, name  or  dignity  of  himself; 
he  sees  his  own  commendation  in  the 
commendation  of  the  True  One,  and 
beholds  the  Name  of  the  True  One  in 
his  own  name.  He  will  know  "all  voices 
to  be  from  the  King,"  and  hear  all  the 
melodies  from  Him.  He  will  be 
established  on  the  throne  of — "Say, all 
is  from  God,"  and  rest  on  the  carpet  of 
— "There  is  no  power  nor  might  but 
through  God  alone."  He  will  look  upon 
things  with  the  view  of  Oneness;  he 
will  find  the  splendor  of  the  Divine  Sun 
from  the  Invisible  Day-spring  equally 


upon  all  the  contingent  beings,  and  see 
the  lights  of  unity  manifest  and  present 
in  all  the  existent  things! 

It  is  known  to  thy  honor  that  all  the 
differences  which  the  traveler  sees  in  the 
world  of  Being,  during  the  various 
stages  of  his  journey,  are  due  to  the 
view  (gaze  or  vision)  of  the  traveler 
himself.  For  this  case  we  bring  an 
illustration  in  order  that  this  fact  may 
become  thoroughly  evident: 

Consider  the  phenomenal  sun  which 
shines  forth  on  all  existent  and  contin- 
gent beings  with  the  same  effulgence, 
and  pours  light  upon  all  things  by  the 
command  of  the  King  of  Manifesta- 
tion. But  its  appearance  in  every  place, 
and  the  light  it  sheds  thereon,  is  in 
accord  with  the  degree  of  the  capacity 
of  that  place.  For  instance — in  a  mirror 
it  reflects  as  forms  and  disks,  and  this  is 
due  to  the  clearness  of  the  mirror  itself. 
It  creates  fire  in  the  crystal,  while  in 
other  things  only  the  effect  of  its  re- 
flection is  manifest  and  not  its  disk;  and, 
through  that  effect,  it  develops  every- 
thing according  to  the  capacity  of  that 

24 


thing,  by  the  command  of  the  Causer 
of  effects,  even  as  you  see.  Likewise, 
colors  also  appear  in  accord  with  (the 
nature  of)  the  place;  even  as  in  a  yellow 
glass  the  splendor  is  yellow,  in  a  white 
one  the  ray  is  white,  and  in  a  red  one  it 
is  red.  These  differences  are  therefore 
due  to  the  place  and  not  to  the  efful- 
gence of  light,  and  if  the  place  is 
confronted  by  an  obstacle,  such  as  walls 
or  ceiling,  that  place  is  entirely  bereft  of 
the  splendor  of  the  sun,  and  the  sun 
does  not  shine  thereon. 

Thus,  some  of  the  weak  souls,  having 
enclosed  the  ground  of  Knowledge 
within  the  wall  of  self  and  desire  and 
within  the  veil  of  heedlessness  and 
blindness,  are  therefore  screened  from 
the  effulgence  of  the  Sun  of  Significances 
and  the  mysteries  of  the  Eternal,  Beloved 
One — are  kept  afar  from  the  gems  of 
Wisdom  of  the  Manifest  Religion  of 
the  Lord  of  the  Messengers,  deprived 
of  the  Sacred  House  of  Beauty,  and 
separated  from  the  Ka'aba(//V.,  sanctum) 
of  Glory.  This  is  the  state  of  the  people 
of  the  age ! 


And  if  a  nightingale*  abandons  the 
clay  of  the  ego,  seeks  an  abode  on  the 
branches  of  the  rose  tree  of  the  heart, 
and  utters  the  mysteries  of  God  in 
melodies  of  Hijaz  (Arabic)  and  sweet 
songs  of  Irak  (Persian),  a  single  word 
of  which  confers  new,  fresh  life  on  all 
dead  bodies  and  bestows  the  Holy  Spirit 
on  the  mouldering  bones  of  contingent 
beings,  thou  wouldst  find  a  thousand 
claws  of  jealousy  and  beaks  of  rancor, 
intent  upon  assailing  him,  exerting 
themselves  with  all  effort  in  his  destruc- 
tion! Yea,  an  agreeable  odor  is  un- 
pleasant to  the  beetle,  and  a  fragrant 
perfume  has  no  effect  upon  one  afflicted 
with  a  cold.  Hence,  for  the  guidance 
of  the  multitude,  it  has  been  said :  "  Re- 
move the  cold  from  thy  head  and  brain, 
so  that  the  Fragrance  of  God  may  fill 
thy  nostrils." 

Consequently,  the  difference  of  place 
is  now  made  clear  and  proven. 

When  the  gaze  of  the  traveler  is 
restricted  (i)  to  a  limited  place,  that 

*A  reference  to  his  future  Manifestation. 
26 


is — when  he  looks  through  glasses  (of 
different  colors)  he  then  sees  yellow,  red 
or  white.  It  is  due  to  such  a  view  of 
things  that  conflict  is  stirred  up  among 
the  servants  (/.  e.y  mankind),  and  a 
gloomy  dust,  rising  from  men  of  limita- 
tion, has  enveloped  the  world. 

Some  extend  their  gaze  to  (2)  the 
effulgence  of  the  light;  and  others  drank 
from  the  wine  of  (3)  Oneness,  and 
therefore  see  nothing  but  the  Sun  itself. 
Thus,  because  of  journeying  in  these 
three  different  stations,  travelers  differ 
in  their  understanding  and  explanation 
of  things.  That  is  why  the  sign  of 
difference  is  manifest  in  the  world;  for 
some  dwell  on  the  plane  of  oneness  and 
speak  of  the  world  of  oneness;  some 
stand  in  the  worlds  of  limitation,  others 
in  the  stages  of  the  self,  and  still  others 
are  absolutely  veiled.  Therefore,  the 
ignorant,  of  the  age.  who  have  gained 
no  portion  from  the  Splendor  of  the 
Beautiful  One,  speak  in  certain  (un- 
reasonable) words,  and  in  every  time  and 
age  they  inflict  upon  the  people  of  Unity 
that  which  only  is  worthy  of  and  befits 

27 


their  own  selves.  "If  God  should  punisi. 
men  for  their  iniquity,  He  would  not 
leave  (on  the  earth)  any  moving  thing; 
but  He  giveth  them  respite  unto  an 
appointed  time"  (Koran). 

O  my  brother!  A  pure  heart  is  like 
unto  a  mirror:  purify  it  with  the  polish 
of  Love,  and  Severance  from  all  else  save 
God,  until  the  Ideal  Sun  may  reflect 
therein,  and  the  Eternal  Morn  may 
dawn.  Then  wilt  thou  find  clear  and 
manifest  the  meaning  of — "  Neither  doth 
My  earth  nor  heaven  occupy  Me,  but 
the  heart  of  My  faithful  servant  occu- 
pieth  Me!" — and  wilt  take  thy  life  in 
thy  hand  and  sacrifice  it,  with  a  thousand 
longings,  to  the  new  Beloved. 

When  the  lights  of  the  Splendor  of 
the  King  of  Oneness  are  seated  on  the 
throne  of  the  heart  and  soul,  His  Light 
becomes  manifest  in  all  the  parts  and 
members.  Then  will  the  mystery  of  the 
well-known  (following)  tradition  emerge 
from  the  veil  of  obscurity: 

"A  servant  always  draws  near  unto 
Me  with  prayers,  until  I  respond  unto 
him.  And  when  I  have  responded  to 

28 


liiin,  then  I  become  his  ear  wherewith  he 
heareth,"  etc.  For  (in  this  case)  the 
Owner  of  the  house  becomes  manifest 
in  His  Own  house  (/.  e.y  the  heart),  and 
the  pillars  of  the  house  are  all  illumi- 
nated and  radiative  through  His  Light. 
The  action  and  effect  of  the  Light  is 
from  the  Giver  of  Light:  this  is  why  all 
move  through  Him,  and  arise  by  His 
Desire.  This  is  that  Fountain  where  - 
from  drink  those  near  unto  God;  as  it 
is  said:  "A  Fountain  whereof  those 
shall  drink  who  are  near  (unto  God)." 

Let  no  one  suppose  these  explanations 
to  be  redolent  of  anthropomorphism,  or 
indicative  of  a  degrading  or  restricting 
of  the  worlds  (or  states)  of  the  True  One 
to  the  planes  of  the  creatures;  nor  should 
thy  honor  imagine  such  a  thing — for 
God,  in  His  Essence,  is  sanctified  above 
ascent  or  descent,  entrance  or  exit.  He 
has  been,  and  will  be  everlastingly  inde- 
pendent of  (or  free  from)  the  attributes 
of  the  creatures:  no  one  has  known 
Him,  and  no  soul  has  found  out  His 
Substance.  All  the  sages  are  bewildered 
in  the  valley  of  His  Knowledge,  and  all 

29 


the  saints  are  perplexed  in  (their  en- 
deavor to)  comprehend  His  Essence. 
He  is  purified  from  being  comprehended 
by  all  men  of  comprehension,  and  is 
exalted  above  the  knowing  of  men  of 
Knowledge.  "The  road  (to  His  Essence) 
is  barred, and  search  (therefor)  is  rejected. 
His  evidence  is  His  Signs,  and  His 
Being  is  His  Proof." 

Thus  the  lovers  of  the  Face  of  the 
Beloved  One  have  said:-  "O  thou  whose 
essence  alone  bears  evidence  of  the 
Essence  of  Him  who  is  sanctified  be- 
yond homogeneity  with  His  creatures/' 
How  can  sheer  nothingness  run  its  steed 
in  the  arena  of  Pre-existence?  How  can 
a  mortal  shadow  compare  with  the 
Immortal  Sun?  The  Friend  of — "Were 
it  not  for  thee" — hath  said:  "We  have 
not  known  Thee"  (/.  e.9  in  Thine  Es- 
sence), and  the  Beloved  of  "Ow-Adna"* 

*/.  e.,  "or  yet  nearer."  See  Koran,  ch.  53.  v,  4-9: 
"Afterwards  he  (God's  Angel)  approached  (Moham- 
med) ,  and  drew  near  unto  him ;  until  he  was  at  the 
distance  of  two  bows'  length  from  him,  or  yet  nearer." 
This  refers  to  the  "Night  Tourney"  of  Mohammed 
to  Heaven.  This  nearness  ("  or  yet  nearer")  is  taken 
to  be  the  station  of  Ali,  in  relation  to  God  and  the 
Prophet. 

30 


hath  said:  "We  have  not  penetrated" 
(Thine  Essence). 

Yea,  such  mentions  as  are  made 
concerning  the  stages  of  Knowledge 
concern  only  the  knowledge  of  the 
Splendors  of  that  Sun  of  Truth,  which 
become  manifest  in  the  Mirrors  (/'.  e., 
prophets,manifestations).  The  reflection 
of  that  Light  is  within  the  hearts;  but  it 
is  veiled  through  sensual  coverings  and 
accidental  conditions,  as  is  the  case  with 
a  light  enclosed  within  an  iron  lantern. 
When  the  lantern  is  removed  the  radi- 
ance of  the  light  will  appear.  Likewise, 
when  one  rends  asunder  the  illusive  veils 
from  the  face  of  the  heart  the  lights  of 
Oneness  will  dawn  therein.  Wherefore 
it  is  known  that  even  for  the  Splendors 
(of  the  Sun  of  Divine  Essence)  there  is 
no  entrance  nor  exit;  how  much  less  for 
that  Essence  of  Beings  and  that  Mystery 
of  the  Desired  One. 

O  my  brother!  Reflect  upon  these 
stations  with  verification,  and  not  with 
blind  imitation.  The  repellant  "avaunt" 
of  words  cannot  repulse  the  traveler 
(after  Truth),  nor  can  the  terror  of 


31 


allusions  impede  him.  "What  veil  can 
stand  between  the  lover  and  the  beloved? 
The  Wall  of  Alexander  itself  can  be  no 
obstacle  or  screen." 

Mysteries  are  many,  and  strangers  are 
countless.  Books  are  not  sufficient  for 
the  Mystery  of  the  Beloved,  nor  can  it 
(the  Mystery)  be  exhausted  in  these 
Tablets,  although  it  is  no  more  than  one 
word  and  but  one  allegory.  "  Knowledge 
is  but  one  point,  but  the  ignorant  have 
multiplied  it." 

From  this  same  standpoint  consider 
the  differences  of  the  worlds.  Although 
the  Divine  Worlds  are  infinite,  yet  some 
have  spoken  of  them  under  four  classes: 

(1)  The  World  of  Zaman  (/.£.,  time). 
This  is  a  world  which  has  a  beginning 
and  an  end. 

(2)  The  World  of  Dahhr  (///.,  a  time 
or  period)  which  has  a  beginning,  but  its 
end  is  invisible. 

(3)  The  World  of  Sar'mad,  of  which 
no  beginning  is  seen,  but  its  end  can  be 
perceived. 

(4)  The  World  of  Azal  (*.  e.,  Eternity) 
which  has  neither  beginning  nor  end. 

32 


Though  differences  (of  view)  have 
been  many  in  these  explanations,  yet  if 
full  particulars  be  given  here,  it  would 
weary  (the  readers).  Some  have  spoken 
of  the  World  of  Sar'mad  as  being  with- 
out beginning  or  end,  and  of  the  World 
ofAzal  as  the  Invisible,  Impregnable, 
Impenetrable.  Others  have  called  these 
four  the  World  of  Lahut  (/'.  e.y  Heavenly 
court),  the  World  of  Jabarroot  (/'.  e.y  the 
high  Empyrean  Heaven,  the  residence 
of  Omnipotence),  the  World  of  Mala- 
koot  (/'.  e.y  Kingdom,  also  the  World  of 
the  Angels),  and  the  World  of  Nasoot 
(/.  e.y  the  world  of  mortals,  or  this  earthly 
world). 

The  journeys  in  the  Path  of  Love 
have  been  counted  as  four: 

(1)  From  the  creatures  to  the  True 
One. 

(2)  From    the    True    One    to    the 
creatures. 

(3  )  From  the  creatures  to  the  creatures. 

(4)  From  the  True  One  to  the  True 
One. 

There  are,  likewise,  various  explana- 
tions given  by  mystics  and  philosophers 

33 


of  the  past  of  which  this  servant  does 
not  undertake  to  speak. 

I  do  not  wish  to  mention  much  of 
the  former  sayings;  for  to  speak  of  the 
sayings  of  others  would  be  an  evidence 
of  acquired  learning  (/.  e.y  mediate 
knowledge),  and  not  of  the  Divine 
Gift  (/'.  e.y  immediate  knowledge). 
Even  this  much,  which  is  spoken  of 
here,  is  because  of  the  custom 
of  men,  and  as  a  favor  to  the  com- 
panions. Moreover,  such  explanations 
are  beyond  the  limits  of  this  treatise. 
My  forbearing  to  speak  of  their  sayings 
is  not  due  to  pride,  but  because  of  a 
showing  forth  of  Wisdom  and  a  mani- 
festing of  the  Gift.  If  Knezr  (/.  e., 
Elias)  broke  the  ship  while  on  the  sea, 
there  are  a  hundred  soundnesses  (/'.  e.9 
wisdoms)  in  his  breaking  it.  Otherwise, 
this  servant  accounts  himself  as  nothing, 
even  in  the  court  of  one  of  the  beloved 
of  God  (/.  e.y  believers);  how  much  more 
so  in  the  presence  of  the  "Holy  Ones." 
Praise  be  unto  my  Lord,  the  Supreme ! 
Moreover,  our  purpose  is  to  speak  of 
the  stages  of  the  traveler's  journey,  and 

34 


not  to  relate  the  sayings  of  the  mystic 
Sufis. 

Although  a  short  illustration  has 
already  been  given  as  to  the  beginning 
and  end  of  the  relative  or  dependent 
(not  absolute)  world  (or  plane),  yet  again 
we  set  another  example  so  that  all  of 
the  meanings  may  become  manifest  in 
the  garment  of  illustration.  For  instance, 
let  your  honor  consider  himself;  how 
you  are  the  first  in  relation  to  your  son, 
and  the  last  in  relation  to  your  father; 
how,  outwardly  (/'.  e.,  according  to  the 
soul),  (you  bear  evidence)  of  the  inward 
mysteries  which,  as  a  Divine  Gift,  are 
deposited  within  you.  Consequently, 
being  the  first,  the  last,  the  manifest,  the 
hidden,  becomes  true  of  you  in  the 
sense  as  set  forth  above,  so  that  in  these 
four  grades  bestowed  on  you,  you  may 
comprehend  the  (corresponding)  grades 
of  the  Divine,  and  that  the  nightingale 
of  the  heart  may  call  out  on  all  the 
branches  of  the  rose-garden  of  Exist- 
ence, both  invisible  and  visible,  in  this 
melody:  "Verily,  He  is  the  First  and 
the  Last,  the  Manifest  and  the  Hidden ! " 


35 


These  sayings  are  mentioned  in  con- 
nection with  the  grades  of  the  "worlds 
of  relation;"  otherwise,  these  men,  who 
have  with  one  step  traversed  the 
worlds  of  relation  and  limitation,  and 
taken  their  seat  on  the  blissful  carpet  of 
Abstraction,  and  have  pitched  their 
tents  in  the  world  of  Independence  (/'.  e., 
absoluteness)  and  Command,  have  con- 
sumed all  these  relations  with  a  single 
flame,  and  obliterated  all  these  words 
with  a  mere  moisture.  They  swim  in 
the  sea  of  Spirit,  and  roam  in  the  sacred 
atmosphere  of  Light.  How  then  can 
words  have  any  identity  (or  being)  in 
this  stage,  so  that  any  grades  of  the 
"First"  or  the  "Last",  or  any  other 
besides  these,  be  distinguished?  In  this 
station  the  "First"  is  identical  with  the 
"  Last  ",  and  the  "Last"  is  the  same  as 
the  "  First ".  "  Enkindle  a  fire  with 
the  Love  of  the  Beloved  One,  and  con- 
sume therewith  every  thought  and  pious 
work." 

O  my  friend,  Consider  thine  own 
self;  if  thou  hadst  not  become  a  father 
nor  seen  a  son,  thou  wouldst  not  have 

36 


heard  even  these  words.  Now,  there- 
fore, forget  all  these,  so  that  thou  may- 
est  learn  in  the  School  of  Unity,  before 
the  Instructor  of  Love,  and  come  back 
from  the  stage  - —  "  Verily,  we  are  (from 
God)" — unto — ("and  to  Him)  we 
return/'  Thus  thou  mayest  abandon 
the  abode  of  unreality,  and  attain  unto 
thine  own  real  station,  and  abide  in  the 
shade  of  the  Tree  of  Knowledge. 

O  excellent  One!  Impoverish  thy- 
self so  that  thou  mayest  arrive  at  the 
court  of  Affluence  ;  humiliate  the  body 
so  that  thou  mayest  drink  from  the 
river  of  Glory,  and  attain  unto  all  the 
meanings  of  the  poems  which  thou  hast 
questioned. 

It  is  evident  then  that  these  states 
depend  upon  the  view  of  the  traveler. 
In  every  city  he  sees  a  world,  in  every 
valley  he  comes  upon  a  fountain,  in 
every  desert  he  hears  a  melody.  But 
there  are  wonderful  spiritual  tones  in 
the  heart  of  the  Royal  Falcon  of  the 
Ideal  Sky,  and  there  is  many  a  sweet 
Hejazi  (Arabic)  song  in  the  head  of  the 
Iraki  (Persian)  Bird  (/.  e.y  Himself); 

37 


but  these  have  been  and  will  be  con- 
cealed. "  If  I  utter  (them)  it  would 
astound  reasons;  if  I  write  them  many 
a  quill  would  break."  Peace  be  on 
whomsoever  accomplisheth  this  Su- 
preme Journey,  and  followeth  the  True 
One  through  the  Lights  of  Guidance. 

After  crossing  the  ascents  (or  stages) 
of  this  lofty,  exalted  journey,  the  trav- 
eler arrives  at 

THE  CITY  (OR  VALLEY) 
OF  CONTENTMENT.* 

In  this  valley  he  discovers  the  breezes 
of  Divine  Contentment,  which  waft 
from  the  desert  of  the  Spirit,  and  con- 
sume the  veils  of  poverty.  There  he 
witnesses  the  Day  wherein — "God  will 
make  all  independent  out  of  His  Abun- 
dance"— with  his  outward  and  inward 
eye  in  the  visible  and  invisible  parts  of 
of  things;  he  passes  from  sorrow  to 
happiness,  returns  from  sadness  to  joy, 
and  he  changes  depression  and  dejection 
into  gladness  and  cheerfulness. 

*Another  translation  uses  the  word  "  Richness  " 
instead  of  "Contentment." 

38 


Though  the  travelers  in  this  valley 
outwardly  dwell  on  the  earth,  yet 
inwardly  they  recline  on  the  high  couch 
of  significances,  and  they  partake  of 
ideal,  imperishable  benefits,  and  quaff 
pure,  spiritual  wines.  The  tongue 
is  unable  to  give  an  account  of  these 
three  valleys,  and  utterance  falls  exceed- 
ingly short.  The  pen  cannot  step  into 
this  court,  and  the  ink  gives  no  result 
but  blackness. 

Concerning  these  states  the  nightin- 
gale of  the  heart  has  other  melodies  and 
mysteries  which  set  the  heart  in  agita- 
tion and  the  spirit  in  uproar.  But  this 
enigma  of  significances  must  be  only 
revealed  from  heart  to  heart,  and  con- 
fided from  breast  to  breast.  "  Heart 
alone  can  communicate  to  heart  the 
state  of  the  knower  (of  divine  secrets); 
this  is  not  the  work  of  a  messenger,  nor 
can  this  be  contained  in  letters."  "On 
many  points  I  keep  silent  because  of 
my  inability ;  to  state  them  is  beyond 
speech,  and  if  I  say  them  my  words 
would  be  insufficient." 

O  friend!     Not  until  thou  reachest 


39 


the  garden  of  these  significances  wilt 
thou  taste  of  the  immortal  wine  of  this 
valley.  If  thou  tastest  thereof  thou 
wilt  close  thine  eyes  to  all  strangers,  and 
drink  from  the  wine  of  contentment; 
thou  wilt  sever  thyself  from  all,  and 
become  united  with  Him,  give  up  thy 
life  in  His  Way,  and  pour  out  thy  soul 
freely — although  there  is  no  stranger  in 
this  station,  that  thou  would'st  close 
thine  eye.  "There  was  God,  but  there 
was  nothing  with  Him."  Because  in  this 
stage  the  traveler  beholds  the  beauty  of 
the  Friend  in  everything.  In  fire  he 
sees  the  face  of  the  Beloved,  in  unreality 
perceives  the  sign  of  the  Reality,  and 
through  the  attributes  he  witnesses  the 
mystery  of  the  Divine  Substance  (or 
Essence),  for  he  has  consumed  the  veils 
with  a  mere  sigh,  and  removed  the  cov- 
erings with  a  single  gaze.  He  looks 
upon  the  New  Creation  with  a  discern- 
ing sight,  and  comprehends  subtle  signs 
with  a  pure  heart.  "At  that  Day  We 
will  make  thy  sight  discerning" — is  an 
evidence  of  this  saying,  and  is  sufficient 
for  this  instance. 


40 


After  traversing  the  valley  of  Pure 
Contentment  the  traveler  reaches 

THE  VALLEY  OF  ASTONISHMENT.* 

He  plunges  in  the  seas  of  Grandeur, 
and  at  every  moment  his  amazement 
increases.  Now  he  sees  the  body  of 
affluence  as  indigence  itself,  and  the 
essence  of  independence  as  impotence. 
Now  he  becomes  astonished  at  the 
beauty  of  the  All-Glorious,  and  now 
he  loathes  his  own  being.  Many  are  the 
trees  of  significances  uprooted  by  the 
blast  of  astonishment,  and  many  are  the 
souls  it  exhausted.  For  this  valley  sets 
the  traveler  in  agitation.  But  such 
appearances  are  highly  beloved  and  es- 
teemed in  the  eye  of  one  who  has 
attained.  At  every  moment  he  witnesses 
a  wonderful  world  and  a  new  creation, 
he  adds  astonishment  upon  astonish- 
ment, and  he  becomes  dazed  at  the  new 
creation  of  the  King  of  Oneness. 

Yes,  O  brother,  if  we  reflect  upon  any 
of  the  creations  we  shall  behold  a 

*Another  translation  uses  the  word  "Perplexity" 
instead  of  "Astonishment." 


hundred  thousand  consummate  wis- 
doms and  learn  a  hundred  thousand 
knowledges.  One  of  these  worlds  is  that 
of  sleep  (or  dreams):  consider  what  mys- 
teries are  deposited  therein,  what  wisdoms 
are  stored  therein!  Consider:  you  sleep 
in  a  certain  house,  the  doors  of  which 
are  closed.  All  at  once  you  find  yourself 
in  a  remote  city;  you  enter  it  without 
motion  of  the  feet  or  exhaustion  of  the 
body;  you  see  without  troubling  the 
eyes,  you  hear  without  distressing  the 
ears,  and  you  speak  without  the  use  of 
the  tongue.  There  are  times  when  it 
happens  that — ten  years  afterwards — 
you  will  witness  outwardly  in  the  world 
of  time  identically  what  thou  hast  seen 
at  this  night  in  a  dream. 

Now,  there  are  many  wisdoms  visible 
in  this  dream;  but  others  than  the  people 
of  this  valley  cannot  comprehend  them 
as  they  are.  First,  what  is  that  world 
wherein,  without  eye,  ear,  hand  or 
tongue,  one  realizes  the  purpose  of  these 
senses?  Secondly,  this  day  thou  seest 
in  the  world  of  reality  the  effect  of  a 
dream  which  thou  hast  experienced  ten 


years  ago  in  the  world  of  dreams. 
Reflect  upon  the  differences  between 
these  two  worlds,  and  the  mysteries 
deposited  therein,  so  that  thou  may'st 
attain  unto  the  Confirmations  and  Rev- 
elations of  the  Glorified  One,  and  enter 
into  the  world  of  Holiness. 

God,  the  Exalted,  has  placed  these 
signs  within  the  creatures,  so  that  phil- 
osophers may  not  deny  the  mysteries  of 
the  after  life,  and  not  make  light  of  that 
whereunto  they  have  been  promised. 
For  some  have  clung  to  reason,  and  deny 
whatever  cannot  be  grasped  by  reason, 
although  the  feeble  reason  can  never 
comprehend  these  same  aforesaid  con- 
ditions, but  only  the  Universal,  Supreme 
Reason  (can  do  so).  "How  can  finite 
reason  comprehend  the  Koran?  How 
can  a  spider  hunt  a  Simurgh?"* 

All  these  worlds  (i.  e.,  conditions)  will 
present  themselves  in  the  Valley  of 
Astonishment,  and,  at  every  moment, 
the  traveler  seeks  for  an  increase  of  such 


*A  Griffin.  A  fabulous  bird,  the  conception  of  the 
largest  and  rarest  of  birds  ;  mythologically  conceived 
as  inhabiting  the  lofty  peaks  of  Mt.  Caucasus. 

43 


without  becoming  exhausted.  Hence 
the — "  Lord  of  those  gone  by,  and  those 
who  are  to  come" — has  said  concerning 
the  grades  of  reflection  and  the  declara- 
tion  of  astonishment:  "O  Lord! 
Increase  my  astonishment  in  thee!" 

Likewise,  ponder  over  the  complete- 
ness of  the  creation  of  man:  all  these 
worlds  and  all  these  grades  are  enveloped 
and  concealed  in  him.  "  Dost  thou  think 
thy  body  a  small  thing,  while  in  thee  is 
enfolded  the  universe*(or  macrocosm)?" 
Then  an  effort  is  needed  that  we  annihi- 
late the  animal  condition,  in  order  that 
the  meaning  of  the  human  may  become 
manifest. 

Likewise,  Lokman,**  who  drank  from 
the  fount  of  Wisdom  and  tasted  of  the 
sea  of  Mercy,  in  demonstrating  the 
states  of  resurrection  and  death  to  his 
son  Nathan,  gave  the  dream  (or  sleep) 

*Said  by  Ali,  addressing  man. 

**Name  of  an  ancient  wise  man,  said  by  some  to 
have  been  a  son  of  Job's  sister  or  aunt ;  by  others  to 
have  been  a  disciple  of  David;  by  others  a  judge  in 
Israel ;  while  others  declare  him  to  have  been  an 
emancipated  Ethiopian  slave,  and  author  of  the  fables 
current  under  his  name. 


44 


as  a  proof,  and  applied  it  as  an  illustra- 
tion. We  speak  of  it  in  this  place,  so 
that  this  humble  servant  may  leave  here 
a  mention  of  that  youth  of  the  school 
of  Unity,  who  was  aged  in  the  stages  of 
instruction  and  abstraction.  He  said: 
"O  son!  If  thou  be  able  to  not  sleep, 
thou  wilt  be  able  to  not  die;  and  if  thou 
canst  manage  to  not  wake  up  from 
sleep,  thou  canst  manage  to  not  resurrect 
after  death." 

O  friend!  The  heart  is  a  store  of 
divine  mysteries;  make  it  not  a  recep- 
tacle for  mortal  thoughts,  and  consume 
not  the  capital  of  the  precious  life  by 
occupying  thyself  with  this  evanescent 
world.  Thou  art  of  the  world  of 
Holiness;  attach  not  thy  heart  unto  the 
earth.  Thou  art  a  denizen  of  the  court 
of  Nearness;  choose  not  an  earthly 
home. 

In  fine,  there  is  no  end  to  mentioning 
these  grades,  and  this  servant  has  no 
composure  on  account  of  the  injuries 
done  by  the  people  of  the  world.  "This 
speech  remained  unfinished  and  incom- 
plete. I  am  disheartened  and  downcast 

45 


— O  forbear!"  The  pen  laments  and 
the  ink  weeps,  and  the  Jeyhoun  (a  river) 
of  the  heart  rolls  with  waves  of  blood. 
Naught  shall  befall  us,  save  that  which 
God  hath  decreed  unto  us! 

Peace  bt  upon  those  who 
follow  Guidance! 

After  ascending  to  the  lofty  heights 
of  Astonishment  the  traveler  arrives  at 

THE  VALLEY  OF  ABSOLUTE  POVERTY 
AND  ANNIHILATION. 

This  is  the  station  of  dying  from  self, 
and  living  through  God,  of  being  poor 
of  one's  self,  and  rich  in  the  Desired 
One.  In  this  station  poverty  is  men- 
tioned as  meaning  one's  indigence  in  all 
that  is  of  the  world  of  creation,  and 
one's  affluence  in  all  that  is  of  the  worlds 
of  Truth. 

For  when  a  sincere  lover  and  agree- 
able friend  attains  to  the  meeting  of  the 
beloved  and  desired  one,  a  fire  is 
enkindled  from  the  radiance  of  the  beauty 
of  the  beloved  and  the  heat  of  the  heart 
of  the  lover,  which  consumes  all  cover- 


ings  and  veils:  nay,  whatever  is  with 
him,  even  marrow  and  skin,  will  thereby 
be  burnt,  and  naught  remain  except  the 
friend.  "When  the  attributes  of  the 
Ancient  One  became  manifest,  then  the 
Interlocutor  (Moses)  consumed  the  attri- 
butes of  all  things  accidental." 

In  this  station  the  one  who  has 
attained  is  sanctified  from  all  that  per- 
taineth  to  the  world.  If,  therefore,  those 
who  have  attained  to  the  sea  of  Union 
do  not  possess  any  of  the  limited  things 
of  this  mortal  world,  be  these  things  of 
material  belongings  or  of  selfish 
thoughts,  there  is  no  harm  in  that.  For 
whatever  is  possessed  by  men  is  confined 
within  its  own  limits,  whereas  that 
which  is  God's  is  sanctified  (from  all 
limitations). 

Much  reflection  should  be  bestowed 
on  this  explanation  in  order  that  the  end 
may  become  manifest.  "Verily,  the 
just  shall  drink  of  a  cup  mixed 
with  Cafur  (camphor)"  (Koran).  If  the 
meaning  of  "Cafur"  be  understood  the 
real  aim  will  become  evident.  This 
station  is  of  that  poverty,  of  which  it  is 

47 


said:  "Poverty  is  my  glory"  (Mo- 
hammed). Many  are  the  meanings  and 
grades  of  the  outward  and  inward  Pov- 
erty, which  I  do  not  deem  appropriate 
to  be  mentioned  in  this  place,  and  which 
I  therefore  reserve  for  some  other  time, 
if  God  will,  and  the  Divine  Decree  may 
ordain. 

It  is  in  this  stage  that  the  traces  of 
all  things  are  destroyed  in  the  traveler, 
and  the  Beauty  of  the  Face  unveils  itself 
from  the  Orient  of  the  Eternal  World, 
and  the  meaning  of — "Everything  is 
mortal  save  the  face  of  God" — becomes 
manifest. 

O  my  friend!  Hearken  to  the  melo- 
dies of  the  Spirit  with  all  thy  heart  and 
soul,  and  preserve  them  as  the  sight  of 
thine  eyes;  for  the  Divine  Enlighten- 
ments will  not  always  flow,  like  the 
vernal  rain,  upon  the  soil  of  human 
hearts.  Although  the  bounty  of  the 
Bountiful  One  is  continual  and  free  from 
interruption,  yet  for  every  time  and  age 
a  certain  portion  is  determined  and  a 
certain  benefit  is  ordained;  and  these 
are  bestowed  (on  men)  according  to  a 


certain  quantity  and  measure.  "There 
is  no  one  thing  but  the  store-houses 
thereof  are  in  Our  Hands,  and  we 
distribute  not  the  same  save  in  a 
determinate  measure"  (Koran). 

The  cloud  of  Mercy  of  the  Beloved- 
One  will  pour  down  only  on  the  garden 
of  the  soul,  and  it  will  not  bestow  this 
bounty  except  in  times  of  spring.  Other 
seasons  have  no  portion  of  this  mightiest 
Grace,  and  barren  soils  have  no  share 
in  this  Favor. 

O  brother!  Not  every  sea  has  pearls, 
not  every  branch  brings  forth  flowers — 
nor  doth  the  nightingale  sing  thereon. 
Therefore,  so  long  as  the  Nightingale  of 
the  Spiritual  Planting  hath  not  returned 
to  the  Divine  Rose-Garden,  and  the 
Lights  of  the  Spiritual  Dawn  have  not 
returned  to  the  Sun  of  Reality,  make 
an  effort — perchance  in  this  mortal  land 
thou  may'st  inhale  a  fragrance  from  the 
Immortal  Rose-Garden,  and  rest  forever 
under  the  shade  of  the  people  of  this 
City.  When  thou  hast  reached  this 
lofty,  exalted  grade  and  attained  to  this 
great  station,  then  wilt  thou  see  the 

49 


Friend,  and  forget  strangers  (i.e., all  else 
save  Him).  "The  Friend,  unveiled,  is 
manifest  from  every  door  and  wall 
(everywhere),  O  ye  possessors  of  sight !" 
Then  thou  hast  abandoned  the  drop  of 
life,  and  reached  the  ocean  of  the  Beloved 
One!  This  is  the  goal  which  thou  hast 
demanded;  God  willing,  thou  may'st 
attain  thereto. 

In  this  City  even  the  veils  of  Light 
are  rent  asunder, and  vanish!  "To  His 
Beauty  there  are  no  veils  but  Light,  and 
His  face  has  no  covering  save  manifes- 
tation." How  wonderful  that  the  Well- 
Beloved  is  manifest  as  the  sun,  while 
strangers  are  in  search  of  vanities  and 
riches  (//'/.,  coins)!  Yea,  He  is  con- 
cealed by  the  intensity  of  Manifestation, 
and  He  is  hidden  by  the  ardor  of 
Emanation.  "The  True  One  hath 
become  manifest,  like  unto  the  shining 
sun.  Pity  that  He  hath  come  in  the 
city  of  the  blind!" 

In  this  valley  the  traveler  journeys 
through  the  stages  of  "Oneness  of 
Existence"*  and  of  Appearance,  and  will 

*The  mystic  doctrine  of  the  "Oneness  of  Exist- 
ence" is  outlined  from  this  formula — "Only  God  ex- 
ists ;  He  is  in  all  things,  and  all  things  are  in  Him." 

5° 


attain  to  a  Oneness  which  is  sanctified 
above  both  these  stations.  (The  con- 
dition of)  Ecstasy  can  penetrate  this 
saying,  but  not  controversy  nor  conflict. 
He  who  hath  chosen  an  abode  in  this 
meeting,  or  discovered  a  breeze  from 
this  Garden,  knoweth  what  I  say. 

In  all  these  journeys  the  traveler  must 
not  deviate,  even  for  a  hairVbreadth, 
from  the  "Shari-at"*  which  is  indeed 
the  mystery  of  "Tari-kat,"  and  the  fruit 
of  the  tree  of  "Hakikat;"  but  in  all  the 
stages  he  must  cling  to  the  hem  of 
obedience  to  the  (Divine)  Command- 
ments, and  lay  firm  hold  of  the  rope 
of — shunning  things  forbidden  by  the 

*The  three  stages  of  Sufi  life  are  as  follows : 

I  "Shari-at,"  i.  e.,  Religious  laws,  or  religious  life. 

II  "Tari-kat,"  i.  e.,  Traveling  in  search  of  Truth, 
by   finding   the  Perfect  Man  who  embodies  it  and 
guides  men  to  it.     This  stage  also  includes  "hermit 
life." 

III  "Hakirat,"    i.   e.,  Truth,    to  attain  to  which, 
according  to  Sufis,  depends  upon  passing  through  the 
two  preceding  stages. 

Here  Baha'u'llah  teaches  that,  contrary  to  what 
some  Sufis  teach  or  believe,  the  laws  of  religion 
must  be  the  guide  even  when  man  has  attained  the 
Truth,  for  Truth  itself  is  embodied  in  the  laws  of 
religion.  To  abandon  the  laws  in  any  stage  of  de- 
velopment would  be  sheer  antimonianism,  and 
therefore  a  great  error. 

51 


Law,  in  order  that  he  may  drink  from 
the  cup  of  "Shari-at"  and  comprehend 
the  mysteries  of  "Hakikat." 

Concerning  these  explanations  made 
by  this  servant,  whatever  may  not  be 
understood,  or  lead  to  perplexity,  should 
be  questioned  again,  so  that  no  doubts 
may  remain,  and  the  object  may  become 
manifest  like  unto  the  Countenance  of 
the  Beloved  One, from  the  "Honorable 
Station." 

Although  these  journeys  have  no 
visible  termination  in  the  world  of  time, 
yet,  if  the  Invisible  Assistance  vouchsafe 
a  devoted  traveler  (//'/.,  one  severed  from 
all  else  save  God),  and  if  the  Guardian 
of  the  Command  (/'.  e.,  the  Manifestation 
of  God)  help  him,  he  will  traverse  these 
seven  stages  in  only  seven  steps,  nay — 
in  seven  breaths,  nay — even  in  one 
breath  (or  moment)  if  God  will  or  desire. 
"This  is  through  His  Bounty  to 
whomsoever  He  willeth." 

Those  who  soar  in  the  sky  of  One- 
ness, and  who  have  attained  to  the 
sea  of  Abstraction,  have  accounted  this 
station,  which  is  the  station  in  this  city 


of  "Immortality  in  God,"  to  be  the 
ultimate  destination  of  the  Arif  (one 
who  is  intimate  with  highest  mystic 
thoughts)  and  the  ultimate  home  of  the 
Lovers.  But,  to  this  humble  one  of  the 
sea  of  Significances,  this  station  is  only 
the  first  city-wall  of  the  heart,  that 
is — the  first  arrival  of  man  at  the  City 
of  the  Heart. 

Four  stages  have  been  assigned  to 
the  heart,  of  which  we  will  make  men- 
tion, if  there  be  found  those  who  are 
intimate  with  such  (mysteries).  "When 
the  pen  reached  the  point  of  describing 
this  state,  the  pen  broke  and  the  paper 
was  torn."  Finis. 


O  my  friend!  This  gazelle  of  the 
desert  of  Oneness  is  chased  by  many 
hounds,  and  this  nightingale  of  the 
Garden  of  Eternity  is  followed  by  many 
beaks;  the  crow  of  oppression  is  lain  in 
ambush  for  this  bird  of  the  Sky  of 
Divinity,  and  this  prey  of  the  Wilder- 
ness of  Love  is  pursued  by  the  hunter 
of  jealousy. 

53 


O  Sheik!  Make  an  effort;  perchance 
it  may,  as  a  globe,  protect  this  lamp 
from  contrary  winds;  although  it  is  the 
hope  of  this  lamp  to  shine  in  the  Divine 
Glass,  and  to  be  ablaze  in  the  Ideal 
Niche.  For  a  neck  which  is  lifted  in 
the  Love  of  God  will  certainly  be 
severed  by  a  sword,  a  head  which  is 
raised  in  Love  will  assuredly  be  blown  by 
the  winds,  and  a  heart  which  is  linked 
to  the  Commemoration  of  the  Beloved 
will  certainly  be  filled  with  blood.* 
How  well  it  is  said  (by  the  poet): 

"Live  on  free  (from  love),  for   the 

very  repose  of  Love  is  distress : 
Its  beginning  is  pain,  and  its  end  is 
death." 

Peace  be  upon  those  who 
follow  Guidance! 

What  you  had  mentioned  from  your 
excellent  thoughts  concerning  the  mean- 
of  the  (name  of)  the  well  known  bird, 
called  in  Persian  "  Konjeshk"  (sparrow), 
was  noted  and  realized.  It  seems  that 

*"  Filled  with  blood,"   a  Persian  idiom  meaning 
full  of  grief t  or  rent  asunder. 

54 


you  have  become  informed  of  the  mys- 
teries of  significations.  But,  in  every 
state  for  every  letter,  a  sense  is  intended 
in  accord  with  the  requirements  of  that 
state.  Yea,  the  traveler  (in  search  of 
Truth)  understands  an  allegory  from 
every  name  and  a  mystery  from  every 
letter. 

In  one  sense,  these  letters  (composing 
the  word  "  Konjeshk,"  to-wit:  K.  N.  J. 
Sh.  K.)  bear  allusion  to  "Sanctity." 
"K"  (refers  to)  "Kaffi,"  i.  e.y  "Empty" 
thyself  from  that  which  is  craved  by  thy 
desire  (or  lust);  then  advance  toward 
thy  Master.  "N"  (refers  to)  "Nazih," 
i.  e.y  "Purify"  thyself  from  all  else  save 
Him,  so  that  thou  may'st  sacrifice  thy 
soul  in  His  Love.  "J"  (refers  to) 
"Jamb,"  i.  <?.,  "Abstain  from"  the  Pres- 
ence of  the  True  One,  if  the  attributes 
of  the  world  still  remain  in  thee.  "Sh" 
(refers  to)  "Ashkor,"  /.  *.,  "Thank"  thy 
Lord  on  His  earth,  so  that  He  may 
thank  (bless)  thee  in  His  Heaven; 
although,  in  the  world  of  Oneness, 
Heaven  is  identical  with  His  earth.  "K" 
(refers  to)  "  Kaffi,"  /.  *., "  Remove"  from 

55 


thyself  the  limited  veils,  so  that  thou 
may'st  know  that  which  thou  hast  not 
known  of  the  Stations  of  Sanctity. 

If  thou  nearest  the  Melodies  of  this 
mortal  bird,  thou  wilt  seek  after  the 
Immortal,  everlasting  Chalice,  and 
abandon  the  mortal  and  transient  cups. 

Peace  be  upon  those  who 
follow  Guidance! 


End  of  the  "Seven  Valleys' 


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